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<big>'''Sharira Sthana Chapter 7. Numerological account of human body constituents '''</big>

<big>'''Sharira Sthana Chapter 7. Numerological account of human body constituents '''</big>

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===Sanskrit text, Transliteration and English Translation===

===Sanskrit text, Transliteration and English Translation===

अथातः शरीरसङ्ख्याशारीरं  व्याख्यास्यामः||१||  

अथातः शरीरसङ्ख्याशारीरं  व्याख्यास्यामः||१||  

इति ह स्माह भगवानात्रेयः||२||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ śarīrasaṅkhyāśārīraṁ  vyākhyāsyāmaḥ||1||  

athātaḥ śarīrasaṅkhyāśārīraṁ  vyākhyāsyāmaḥ||1||  

iti ha smAha bhagavAnAtreyaH||2||  

iti ha smAha bhagavAnAtreyaH||2||  

Now we will expound the chapter titled ''Sharirasankhyashariram'' (i.e., [[Sankhya Sharira]]). Thus said Lord Atreya.  [1-2]

Now we will expound the chapter titled ''Sharirasankhyashariram'' (i.e., [[Sankhya Sharira]]). Thus said Lord Atreya.  [1-2]

==== Agnivesha’s questions on the human anatomy ====

==== Agnivesha’s questions on the human anatomy ====

शरीरसङ्ख्यामवयवशःकृत्स्नंशरीरंप्रविभज्य सर्वशरीरसङ्ख्यानप्रमाणज्ञानहेतोर्भगवन्तमात्रेयमग्निवेशः पप्रच्छ||३||  

शरीरसङ्ख्यामवयवशःकृत्स्नंशरीरंप्रविभज्य सर्वशरीरसङ्ख्यानप्रमाणज्ञानहेतोर्भगवन्तमात्रेयमग्निवेशः पप्रच्छ||३||  

śarīrasaṅkhyāmavayavaśaḥkr̥tsnaṁśarīraṁ pravibhajyasarvaśarīrasaṅkhyānapramāṇajñānahētōrbhagavantamātrēyamagnivēśaḥ papraccha||3||

śarīrasaṅkhyāmavayavaśaḥkr̥tsnaṁśarīraṁ pravibhajyasarvaśarīrasaṅkhyānapramāṇajñānahētōrbhagavantamātrēyamagnivēśaḥ papraccha||3||

   

   

sharIrasa~gkhyAmavayavashaHkRutsnaMsharIraM pravibhajyasarvasharIrasa~gkhyAnapramANaj~jAnahetorbhagavantamAtreyamagniveshaH papraccha||3||  

sharIrasa~gkhyAmavayavashaHkRutsnaMsharIraM pravibhajyasarvasharIrasa~gkhyAnapramANaj~jAnahetorbhagavantamAtreyamagniveshaH papraccha||3||  

Agnivesha asked a question to Lord Atreya, for the sake of gaining knowledge on the human body’s organisation into divisions, subdivisions, structures and organs, so that one can understand the number and magnitude of the organs and structures. [3]

Agnivesha asked a question to Lord Atreya, for the sake of gaining knowledge on the human body’s organisation into divisions, subdivisions, structures and organs, so that one can understand the number and magnitude of the organs and structures. [3]

==== Six layers of skin ====

==== Six layers of skin ====

तमुवाच भगवानात्रेयः- शृणु मत्तोऽग्निवेश! सर्वशरीरमाचक्षाणस्य यथा प्रश्नमेकमना यथावत्

तमुवाच भगवानात्रेयः- शृणु मत्तोऽग्निवेश! सर्वशरीरमाचक्षाणस्य यथा प्रश्नमेकमना यथावत्

शरीरे षट् त्वचः; तद्यथा- उदकधरा त्वग्बाह्या, द्वितीया त्वसृग्धरा, तृतीया सिध्मकिलाससम्भवाधिष्ठाना, चतुर्थीदद्रूकुष्ठसम्भवाधिष्ठाना, पञ्चमी त्वलजीविद्रधिसम्भवाधिष्ठाना, षष्ठी तु यस्यां छिन्नायां ताम्यत्यन्ध इव च तमः प्रविशतियां चाप्यधिष्ठायारूंषि जायन्ते पर्वसु कृष्णरक्तानि स्थूलमूलानि दुश्चिकित्स्यतमानि च; इति षट् त्वच:;  

शरीरे षट् त्वचः; तद्यथा- उदकधरा त्वग्बाह्या, द्वितीया त्वसृग्धरा, तृतीया सिध्मकिलाससम्भवाधिष्ठाना, चतुर्थीदद्रूकुष्ठसम्भवाधिष्ठाना, पञ्चमी त्वलजीविद्रधिसम्भवाधिष्ठाना, षष्ठी तु यस्यां छिन्नायां ताम्यत्यन्ध इव च तमः प्रविशतियां चाप्यधिष्ठायारूंषि जायन्ते पर्वसु कृष्णरक्तानि स्थूलमूलानि दुश्चिकित्स्यतमानि च; इति षट् त्वच:;  

एताः षडङ्गं शरीरमवतत्य तिष्ठन्ति||४||

एताः षडङ्गं शरीरमवतत्य तिष्ठन्ति||४||

tamuvāca bhagavānātrēyaḥ- śr̥ṇu mattō'gnivēśa! sarvaśarīramācakṣāṇasya yathā praśnamēkamanāyathāvat|  

tamuvāca bhagavānātrēyaḥ- śr̥ṇu mattō'gnivēśa! sarvaśarīramācakṣāṇasya yathā praśnamēkamanāyathāvat|  

sharIre ShaT tvacaH; tadyathA- udakadharA tvagbAhyA, dvitIyA tvasRugdharA, tRutIyAsidhmakilAsasambhavAdhiShThAnA, caturthI dadrUkuShThasambhavAdhiShThAnA, pa~jcamItvalajIvidradhisambhavAdhiShThAnA, ShaShThI tu yasyAM chinnAyAM tAmyatyandha iva ca tamaHpravishati yAM cApyadhiShThAyArUMShi jAyante parvasu kRuShNaraktAni sthUlamUlAnidushcikitsyatamAni ca; iti ShaT tvacaH|  

sharIre ShaT tvacaH; tadyathA- udakadharA tvagbAhyA, dvitIyA tvasRugdharA, tRutIyAsidhmakilAsasambhavAdhiShThAnA, caturthI dadrUkuShThasambhavAdhiShThAnA, pa~jcamItvalajIvidradhisambhavAdhiShThAnA, ShaShThI tu yasyAM chinnAyAM tAmyatyandha iva ca tamaHpravishati yAM cApyadhiShThAyArUMShi jAyante parvasu kRuShNaraktAni sthUlamUlAnidushcikitsyatamAni ca; iti ShaT tvacaH|  

etAH ShaDa~ggaM sharIramavatatya tiShThanti||4||  

etAH ShaDa~ggaM sharIramavatatya tiShThanti||4||  

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Lord Atreya replied, “Agnivesha! As you have asked, I am clearly describing the details of the whole body. You may want to focus on these. To start with, there are six layers of skin, i.e.  

Lord Atreya replied, “Agnivesha! As you have asked, I am clearly describing the details of the whole body. You may want to focus on these. To start with, there are six layers of skin, i.e.  

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==== Subdivisions of body ====

==== Subdivisions of body ====

तत्रायं शरीरस्याङ्गविभागः; तद्यथा- द्वौ बाहू, द्वे सक्थिनी, शिरोग्रीवम्, अन्तराधिः, इति षडङ्गमङ्गम्||५||  

तत्रायं शरीरस्याङ्गविभागः; तद्यथा- द्वौ बाहू, द्वे सक्थिनी, शिरोग्रीवम्, अन्तराधिः, इति षडङ्गमङ्गम्||५||  

tatrāyaṁ  śarīrasyāṅgavibhāgaḥ; tadyathā- dvau bāhū, dvē sakthinī, śirōgrīvam, antarādhiḥ, itiṣaḍaṅgamaṅgam||5||  

tatrāyaṁ  śarīrasyāṅgavibhāgaḥ; tadyathā- dvau bāhū, dvē sakthinī, śirōgrīvam, antarādhiḥ, itiṣaḍaṅgamaṅgam||5||  

tatrAyaM  sharIrasyA~ggavibhAgaH; tadyathA- dvau bAhU, dve sakthinI, shirogrIvam, antarAdhiH, itiShaDa~ggama~ggam||5||  

tatrAyaM  sharIrasyA~ggavibhAgaH; tadyathA- dvau bAhU, dve sakthinI, shirogrIvam, antarAdhiH, itiShaDa~ggama~ggam||5||  

The body can be divided into six divisions (''shadanga sharira''), i.e., two upper limbs (''bahu''), two lower limbs (''sakthi''), head and the neck (''shira'' and ''griva''), and the torso (''antaradhi''). [5]

The body can be divided into six divisions (''shadanga sharira''), i.e., two upper limbs (''bahu''), two lower limbs (''sakthi''), head and the neck (''shira'' and ''griva''), and the torso (''antaradhi''). [5]

==== Number of bones ====

==== Number of bones ====

त्रीणि सषष्टीनि शतान्यस्थ्नां सह दन्तोलूखलनखेन  | तद्यथा-द्वात्रिंशद्दन्ताः, द्वात्रिंशद्दन्तोलूखलानि, विंशतिर्नखाः, षष्टिः पाणिपादाङ्गुल्यस्थीनि, विंशतिःपाणिपादशलाकाः, चत्वारि  पाणिपादशलाकाधिष्ठानानि, द्वे पार्ष्ण्योरस्थिनी, चत्वारः पादयोर्गुल्फाः, द्वौ मणिकौ हस्तयोः, चत्वार्यरत्न्योरस्थीनि, चत्वारि जङ्घयोः, द्वे जानुनी, द्वे जानुकपालिके, द्वावूरुनलकौ, द्वौ बाहुनलकौ, द्वावंसौ,द्वे अंसफलके, द्वावक्षकौ, एकं जत्रु, द्वे तालुके, द्वे श्रोणिफलके, एकं भगास्थि, पञ्चचत्वारिंशत् पृष्ठगतान्यस्थीनि,पञ्चदश ग्रीवायां, चतुर्दशोरसि, द्वयोः पार्श्वयोश्चतुर्विंशतिः पर्शुकाः, तावन्ति स्थालकानि, तावन्ति चैव स्थालकार्बुदानि, एकंहन्वस्थि, द्वे हनुमूलबन्धने, एकास्थि नासिकागण्डकूटललाटं, द्वौ शङ्खौ, चत्वारि शिरःकपालानीति; एवं त्रीणि सषष्टीनिशतान्यस्थ्नां सह दन्तोलूखलनखेनेति||६||  

त्रीणि सषष्टीनि शतान्यस्थ्नां सह दन्तोलूखलनखेन  | तद्यथा-द्वात्रिंशद्दन्ताः, द्वात्रिंशद्दन्तोलूखलानि, विंशतिर्नखाः, षष्टिः पाणिपादाङ्गुल्यस्थीनि, विंशतिःपाणिपादशलाकाः, चत्वारि  पाणिपादशलाकाधिष्ठानानि, द्वे पार्ष्ण्योरस्थिनी, चत्वारः पादयोर्गुल्फाः, द्वौ मणिकौ हस्तयोः, चत्वार्यरत्न्योरस्थीनि, चत्वारि जङ्घयोः, द्वे जानुनी, द्वे जानुकपालिके, द्वावूरुनलकौ, द्वौ बाहुनलकौ, द्वावंसौ,द्वे अंसफलके, द्वावक्षकौ, एकं जत्रु, द्वे तालुके, द्वे श्रोणिफलके, एकं भगास्थि, पञ्चचत्वारिंशत् पृष्ठगतान्यस्थीनि,पञ्चदश ग्रीवायां, चतुर्दशोरसि, द्वयोः पार्श्वयोश्चतुर्विंशतिः पर्शुकाः, तावन्ति स्थालकानि, तावन्ति चैव स्थालकार्बुदानि, एकंहन्वस्थि, द्वे हनुमूलबन्धने, एकास्थि नासिकागण्डकूटललाटं, द्वौ शङ्खौ, चत्वारि शिरःकपालानीति; एवं त्रीणि सषष्टीनिशतान्यस्थ्नां सह दन्तोलूखलनखेनेति||६||  

trīṇi saṣaṣṭīni śatānyasthnāṁ saha dantōlūkhalanakhēna  |  

trīṇi saṣaṣṭīni śatānyasthnāṁ saha dantōlūkhalanakhēna  |  

trINi saShaShTIni shatAnyasthnAM saha dantolUkhalanakhena  |  

trINi saShaShTIni shatAnyasthnAM saha dantolUkhalanakhena  |  

tadyathA-dvAtriMshaddantAH, dvAtriMshaddantolUkhalAni, viMshatirnakhAH, ShaShTiHpANipAdA~ggulyasthIni, viMshatiH pANipAdashalAkAH, catvAri  pANipAdashalAkAdhiShThAnAni, dvepArShNyorasthinI, catvAraH pAdayorgulphAH, dvau maNikau  hastayoH, catvAryaratnyorasthIni, catvArija~gghayoH, dve jAnunI, dve jAnukapAlike, dvAvUrunalakau, dvau bAhunalakau, dvAvaMsau, dveaMsaphalake, dvAvakShakau, ekaM jatru, dve tAluke, dve shroNiphalake, ekaM bhagAsthi,pa~jcacatvAriMshat pRuShThagatAnyasthIni, pa~jcadasha grIvAyAM, caturdashorasi, dvayoHpArshvayoshcaturviMshatiH parshukAH, tAvanti sthAlakAni, tAvanti caiva sthAlakArbudAni, ekaMhanvasthi, dve hanumUlabandhane, ekAsthi nAsikAgaNDakUTalalATaM, dvau sha~gkhau, catvArishiraHkapAlAnIti; evaM trINi saShaShTIni shatAnyasthnAM saha dantolUkhalanakheneti||6||  

tadyathA-dvAtriMshaddantAH, dvAtriMshaddantolUkhalAni, viMshatirnakhAH, ShaShTiHpANipAdA~ggulyasthIni, viMshatiH pANipAdashalAkAH, catvAri  pANipAdashalAkAdhiShThAnAni, dvepArShNyorasthinI, catvAraH pAdayorgulphAH, dvau maNikau  hastayoH, catvAryaratnyorasthIni, catvArija~gghayoH, dve jAnunI, dve jAnukapAlike, dvAvUrunalakau, dvau bAhunalakau, dvAvaMsau, dveaMsaphalake, dvAvakShakau, ekaM jatru, dve tAluke, dve shroNiphalake, ekaM bhagAsthi,pa~jcacatvAriMshat pRuShThagatAnyasthIni, pa~jcadasha grIvAyAM, caturdashorasi, dvayoHpArshvayoshcaturviMshatiH parshukAH, tAvanti sthAlakAni, tAvanti caiva sthAlakArbudAni, ekaMhanvasthi, dve hanumUlabandhane, ekAsthi nAsikAgaNDakUTalalATaM, dvau sha~gkhau, catvArishiraHkapAlAnIti; evaM trINi saShaShTIni shatAnyasthnAM saha dantolUkhalanakheneti||6||  

Including teeth, teeth sockets and the nails, the human bones are 360 in number. A breakdown of this number is as follows:

Including teeth, teeth sockets and the nails, the human bones are 360 in number. A breakdown of this number is as follows:

==== Five ''indriyadhishthana'', five ''buddhindriya'' and five ''karmendriya'' ====

==== Five ''indriyadhishthana'', five ''buddhindriya'' and five ''karmendriya'' ====

पञ्चेन्द्रियाधिष्ठानानि; तद्यथा- त्वग्, जिह्वा, नासिका, अक्षिणी, कर्णौ च|  

पञ्चेन्द्रियाधिष्ठानानि; तद्यथा- त्वग्, जिह्वा, नासिका, अक्षिणी, कर्णौ च| <br />

पञ्च बुद्धीन्द्रियाणि; तद्यथा- स्पर्शनं, रसनं, घ्राणं, दर्शनं, श्रोत्रमिति|  

पञ्च बुद्धीन्द्रियाणि; तद्यथा- स्पर्शनं, रसनं, घ्राणं, दर्शनं, श्रोत्रमिति| <br />

पञ्च कर्मेन्द्रियाणि; तद्यथा- हस्तौ, पादौ, पायुः, उपस्थः, जिह्वा चेति||७||  

पञ्च कर्मेन्द्रियाणि; तद्यथा- हस्तौ, पादौ, पायुः, उपस्थः, जिह्वा चेति||७|| <br />

pañcēndriyādhiṣṭhānāni; tadyathā- tvag, jihvā, nāsikā, akṣiṇī, karṇau ca|  

pañcēndriyādhiṣṭhānāni; tadyathā- tvag, jihvā, nāsikā, akṣiṇī, karṇau ca| <br />

pañca buddhīndriyāṇi; tadyathā- sparśanaṁ, rasanaṁ, ghrāṇaṁ, darśanaṁ, śrōtramiti|  

pañca buddhīndriyāṇi; tadyathā- sparśanaṁ, rasanaṁ, ghrāṇaṁ, darśanaṁ, śrōtramiti| <br />

pañca karmēndriyāṇi; tadyathā- hastau, pādau, pāyuḥ, upasthaḥ, jihvā cēti||7||  

pañca karmēndriyāṇi; tadyathā- hastau, pādau, pāyuḥ, upasthaḥ, jihvā cēti||7|| <br />

pa~jcendriyAdhiShThAnAni; tadyathA- tvag, jihvA, nAsikA, akShiNI, karNau ca|  

pa~jcendriyAdhiShThAnAni; tadyathA- tvag, jihvA, nAsikA, akShiNI, karNau ca| <br />

pa~jca buddhIndriyANi; tadyathA- sparshanaM, rasanaM, ghrANaM, darshanaM, shrotramiti|  

pa~jca buddhIndriyANi; tadyathA- sparshanaM, rasanaM, ghrANaM, darshanaM, shrotramiti|<br />

pa~jca karmendriyANi; tadyathA- hastau, pAdau, pAyuH, upasthaH, jihvA ceti||7||  

pa~jca karmendriyANi; tadyathA- hastau, pAdau, pAyuH, upasthaH, jihvA ceti||7|| <br />

Five ''indriyadhishthana'' (seats of ''indriya'') are skin (''twacha''), tongue (''jihva''), nose (''nasika''), eyes (''netra'') and ears (''karna'').  

Five ''indriyadhishthana'' (seats of ''indriya'') are skin (''twacha''), tongue (''jihva''), nose (''nasika''), eyes (''netra'') and ears (''karna'').  

==== Seat of ''chetana'' (consciousness) ====

==== Seat of ''chetana'' (consciousness) ====

हृदयं चेतनाधिष्ठानमेकम्||८||  

हृदयं चेतनाधिष्ठानमेकम्||८||  

hr̥dayaṁ cētanādhiṣṭhānamēkam||8||

hr̥dayaṁ cētanādhiṣṭhānamēkam||8||

   

   

hRudayaM cetanAdhiShThAnamekam||8||  

hRudayaM cetanAdhiShThAnamekam||8||  

''Hridaya'' (heart) alone is the seat of ''chetana'', or consciousness. [8]

''Hridaya'' (heart) alone is the seat of ''chetana'', or consciousness. [8]

==== Ten vital seats ====

==== Ten vital seats ====

दश प्राणायतनानि; तद्यथा- मूर्धा, कण्ठः, हृदयं, नाभिः, गुदं, बस्तिः, ओजः, शुक्रं, शोणितं, मांसमिति|  

daśa prāṇāyatanāni; tadyathā-mūrdhā, kaṇṭhaḥ, hr̥dayaṁ, nābhiḥ, gudaṁ, bastiḥ, ōjaḥ, śukraṁ, śōṇitaṁ,māṁsamiti| <br />

तेषु षट् पूर्वाणि मर्मसङ्ख्यातानि||९||  

tēṣu ṣaṭ pūrvāṇi marmasaṅkhyātāni||9|| <br />

daśa prāṇāyatanāni; tadyathā-mūrdhā, kaṇṭhaḥ, hr̥dayaṁ, nābhiḥ, gudaṁ, bastiḥ, ōjaḥ, śukraṁ, śōṇitaṁ,māṁsamiti|  

dasha prANAyatanAni; tadyathA- mUrdhA, kaNThaH, hRudayaM, nAbhiH, gudaM, bastiH, ojaH, shukraM,shoNitaM, mAMsamiti| <br />

tēṣu ṣaṭ pūrvāṇi marmasaṅkhyātāni||9||  

teShu ShaT pUrvANi marmasa~gkhyAtAni||9|| <br />

<div style="text-align:justify;">

<div style="text-align:justify;">

There are ten ''pranayatana'' in the body, i.e. ''murdha'' (head), ''kantha'' (throat), ''hridaya'' (heart), ''nabhi'' (umbilicus), ''guda'' (anus), ''basti'' (urinary bladder), ''oja'' (essence of vitality), ''shukra'' (semen, ovum), ''shonita'' (blood), and ''mamsa'' (muscle tissue). Of these, the first six are the ''marmas''. [9]

There are ten ''pranayatana'' in the body, i.e. ''murdha'' (head), ''kantha'' (throat), ''hridaya'' (heart), ''nabhi'' (umbilicus), ''guda'' (anus), ''basti'' (urinary bladder), ''oja'' (essence of vitality), ''shukra'' (semen, ovum), ''shonita'' (blood), and ''mamsa'' (muscle tissue). Of these, the first six are the ''marmas''. [9]

</div>

</div>

==== ''Koshthanga'' ====

==== ''Koshthanga'' ====

पञ्चदश कोष्ठाङ्गानि; तद्यथा- नाभिश्च, हृदयं च, क्लोम च, यकृच्च, प्लीहा च, वृक्कौ च, बस्तिश्च, पुरीषाधारश्च,आमाशयश्च, पक्वाशयश्च, उत्तरगुदं च, अधरगुदं च, क्षुद्रान्त्रं च, स्थूलान्त्रं च, वपावहनं चेति||१०||

पञ्चदश कोष्ठाङ्गानि; तद्यथा- नाभिश्च, हृदयं च, क्लोम च, यकृच्च, प्लीहा च, वृक्कौ च, बस्तिश्च, पुरीषाधारश्च,आमाशयश्च, पक्वाशयश्च, उत्तरगुदं च, अधरगुदं च, क्षुद्रान्त्रं च, स्थूलान्त्रं च, वपावहनं चेति||१०||

pañcadaśa kōṣṭhāṅgāni; tadyathā-nābhiśca, hr̥dayaṁ ca, klōma ca, yakr̥cca, plīhā ca, vr̥kkau ca, bastiśca,purīṣādhāraśca, āmāśayaśca, pakvāśayaśca, uttaragudaṁ ca, adharagudaṁ ca, kṣudrāntraṁ ca,sthūlāntraṁ ca, vapāvahanaṁ cēti||10||  

pañcadaśa kōṣṭhāṅgāni; tadyathā-nābhiśca, hr̥dayaṁ ca, klōma ca, yakr̥cca, plīhā ca, vr̥kkau ca, bastiśca,purīṣādhāraśca, āmāśayaśca, pakvāśayaśca, uttaragudaṁ ca, adharagudaṁ ca, kṣudrāntraṁ ca,sthūlāntraṁ ca, vapāvahanaṁ cēti||10||  

pa~jcadasha koShThA~ggAni; tadyathA- nAbhishca, hRudayaM ca, kloma ca, yakRucca, plIhA ca, vRukkauca, bastishca, purIShAdhArashca, AmAshayashca, pakvAshayashca, uttaragudaM ca, adharagudaM ca,kShudrAntraM ca, sthUlAntraM ca, vapAvahanaM ceti||10||   

pa~jcadasha koShThA~ggAni; tadyathA- nAbhishca, hRudayaM ca, kloma ca, yakRucca, plIhA ca, vRukkauca, bastishca, purIShAdhArashca, AmAshayashca, pakvAshayashca, uttaragudaM ca, adharagudaM ca,kShudrAntraM ca, sthUlAntraM ca, vapAvahanaM ceti||10||   

<div style="text-align:justify;">

<div style="text-align:justify;">

There are fifteen ''koshthangas'', i.e. ''nabhi'' (umbilicus, mesentery), ''hridaya'' (heart), ''kloma'' (pancreas), ''yakrita'' (liver), ''pleeha'' (spleen), ''vrikka'' ( two kidneys), ''basti'' (urinary bladder), ''purishadhara'' (sigmoid colon), ''amashaya'' (stomach), ''pakvashaya'' (cecum), ''uttaraguda'' (rectum), ''adharaguda'' (anus), ''kshudrantra'' (small intestine), ''sthulantra'' (large intestine), and ''vapavahana'' (omentum). [10]

There are fifteen ''koshthangas'', i.e. ''nabhi'' (umbilicus, mesentery), ''hridaya'' (heart), ''kloma'' (pancreas), ''yakrita'' (liver), ''pleeha'' (spleen), ''vrikka'' ( two kidneys), ''basti'' (urinary bladder), ''purishadhara'' (sigmoid colon), ''amashaya'' (stomach), ''pakvashaya'' (cecum), ''uttaraguda'' (rectum), ''adharaguda'' (anus), ''kshudrantra'' (small intestine), ''sthulantra'' (large intestine), and ''vapavahana'' (omentum). [10]

</div>

</div>

==== ''Pratyanga varnana'' ====

==== ''Pratyanga varnana'' ====

षट्पञ्चाशत् प्रत्यङ्गानि षट्स्वङ्गेषूपनिबद्धानि, यान्यपरिसङ्ख्यातानि पूर्वमङ्गेषु परिसङ्ख्यायमानेषु, तान्यन्यैःपर्यायैरिह प्रकाश्यानि  भवन्ति|  

षट्पञ्चाशत् प्रत्यङ्गानि षट्स्वङ्गेषूपनिबद्धानि, यान्यपरिसङ्ख्यातानि पूर्वमङ्गेषु परिसङ्ख्यायमानेषु, तान्यन्यैःपर्यायैरिह प्रकाश्यानि  भवन्ति|  

तद्यथा- द्वे जङ्घापिण्डिके, द्वे ऊरुपिण्डिके, द्वौ स्फिचौ, द्वौ वृषणौ, एकं शेफः, द्वे उखे, द्वौ वङ्क्षणौ, द्वौ कुकुन्दरौ, एकंबस्तिशीर्षम्, एकमुदरं, द्वौ स्तनौ, द्वौ श्लेष्मभुवौ  , द्वे बाहुपिण्डिके, चिबुकमेकं, द्वावोष्ठौ, द्वे सृक्कण्यौ, द्वौदन्तवेष्टकौ, एकं तालु, एका गलशुण्डिका, द्वे उपजिह्विके, एका गोजिह्विका, द्वौ गण्डौ, द्वे कर्णशष्कुलिके, द्वौ कर्णपुत्रकौ,द्वे अक्षिकूटे, चत्वार्यक्षिवर्त्मानि, द्वे अक्षिकनीनिके, द्वे भ्रुवौ, एकाऽवटुः, चत्वारि पाणिपादहृदयानि||११||

तद्यथा- द्वे जङ्घापिण्डिके, द्वे ऊरुपिण्डिके, द्वौ स्फिचौ, द्वौ वृषणौ, एकं शेफः, द्वे उखे, द्वौ वङ्क्षणौ, द्वौ कुकुन्दरौ, एकंबस्तिशीर्षम्, एकमुदरं, द्वौ स्तनौ, द्वौ श्लेष्मभुवौ  , द्वे बाहुपिण्डिके, चिबुकमेकं, द्वावोष्ठौ, द्वे सृक्कण्यौ, द्वौदन्तवेष्टकौ, एकं तालु, एका गलशुण्डिका, द्वे उपजिह्विके, एका गोजिह्विका, द्वौ गण्डौ, द्वे कर्णशष्कुलिके, द्वौ कर्णपुत्रकौ,द्वे अक्षिकूटे, चत्वार्यक्षिवर्त्मानि, द्वे अक्षिकनीनिके, द्वे भ्रुवौ, एकाऽवटुः, चत्वारि पाणिपादहृदयानि||११||

ṣaṭpañcāśat pratyaṅgāni ṣaṭsvaṅgēṣūpanibaddhāni, yānyaparisaṅkhyātāni pūrvamaṅgēṣuparisaṅkhyāyamānēṣu, tānyanyaiḥ paryāyairiha prakāśyāni bhavanti|  

ṣaṭpañcāśat pratyaṅgāni ṣaṭsvaṅgēṣūpanibaddhāni, yānyaparisaṅkhyātāni pūrvamaṅgēṣuparisaṅkhyāyamānēṣu, tānyanyaiḥ paryāyairiha prakāśyāni bhavanti|  

ShaTpa~jcAshat pratya~ggAni ShaTsva~ggeShUpanibaddhAni, yAnyaparisa~gkhyAtAnipUrvama~ggeShu parisa~gkhyAyamAneShu, tAnyanyaiH paryAyairiha prakAshyAni  bhavanti|  

ShaTpa~jcAshat pratya~ggAni ShaTsva~ggeShUpanibaddhAni, yAnyaparisa~gkhyAtAnipUrvama~ggeShu parisa~gkhyAyamAneShu, tAnyanyaiH paryAyairiha prakAshyAni  bhavanti|  

tadyathA- dve ja~gghApiNDike, dve UrupiNDike, dvau sphicau, dvau vRuShaNau, ekaM shephaH, dveukhe, dvau va~gkShaNau, dvau kukundarau, ekaM bastishIrSham, ekamudaraM, dvau stanau, dvaushleShmabhuvau  , dve bAhupiNDike, cibukamekaM, dvAvoShThau, dve sRukkaNyau, dvaudantaveShTakau, ekaM tAlu, ekA galashuNDikA, dve upajihvike, ekA gojihvikA, dvau gaNDau, dvekarNashaShkulike, dvau karNaputrakau, dve akShikUTe, catvAryakShivartmAni, dve akShikanInike, dvebhruvau, ekA~avaTuH, catvAri pANipAdahRudayAni||11||  

tadyathA- dve ja~gghApiNDike, dve UrupiNDike, dvau sphicau, dvau vRuShaNau, ekaM shephaH, dveukhe, dvau va~gkShaNau, dvau kukundarau, ekaM bastishIrSham, ekamudaraM, dvau stanau, dvaushleShmabhuvau  , dve bAhupiNDike, cibukamekaM, dvAvoShThau, dve sRukkaNyau, dvaudantaveShTakau, ekaM tAlu, ekA galashuNDikA, dve upajihvike, ekA gojihvikA, dvau gaNDau, dvekarNashaShkulike, dvau karNaputrakau, dve akShikUTe, catvAryakShivartmAni, dve akShikanInike, dvebhruvau, ekA~avaTuH, catvAri pANipAdahRudayAni||11||  

The ''shadanga sharira'' could be divided further into fifty-six ''pratyangas'' (subdivisions). These include constituents or structures that were not described earlier. The fifty-six ''pratyangas'' include  

The ''shadanga sharira'' could be divided further into fifty-six ''pratyangas'' (subdivisions). These include constituents or structures that were not described earlier. The fifty-six ''pratyangas'' include  

==== External orifice of the body ====

==== External orifice of the body ====

नव महन्ति छिद्राणि- सप्त शिरसि, द्वे चाधः||१२||  

नव महन्ति छिद्राणि- सप्त शिरसि, द्वे चाधः||१२||  

nava mahanti chidrāṇi- sapta śirasi, dvē cādhaḥ||12||  

nava mahanti chidrāṇi- sapta śirasi, dvē cādhaḥ||12||  

nava mahanti chidrANi- sapta shirasi, dve cAdhaH||12||

nava mahanti chidrANi- sapta shirasi, dve cAdhaH||12||

There are nine major orifices or openings in the body, seven of which are located in the head region (two ocular, two nasal, two auditory and one oral) and two in the lower part of the body (one anal and one urethral).[12]

There are nine major orifices or openings in the body, seven of which are located in the head region (two ocular, two nasal, two auditory and one oral) and two in the lower part of the body (one anal and one urethral).[12]

==== ''Pratyaksha sharira'' ====

==== ''Pratyaksha sharira'' ====

एतावद्दृश्यं शक्यमपि निर्देष्टुम्||१३||  

एतावद्दृश्यं शक्यमपि निर्देष्टुम्||१३||  

ētāvaddr̥śyaṁ śakyamapi nirdēṣṭum||13||  

ētāvaddr̥śyaṁ śakyamapi nirdēṣṭum||13||  

etAvaddRushyaM shakyamapi nirdeShTum||13||  

etAvaddRushyaM shakyamapi nirdeShTum||13||  

As apparent (from skin to palm of the hands and soles of the feet), this is the only demonstrable topographical anatomy (''pratyaksha sharira'') which can be visualized by the normal eyes, and counted with certainty.[13]

As apparent (from skin to palm of the hands and soles of the feet), this is the only demonstrable topographical anatomy (''pratyaksha sharira'') which can be visualized by the normal eyes, and counted with certainty.[13]

==== Rationally computable ''shira, dhamani, snayu,'' etc. ====

==== Rationally computable ''shira, dhamani, snayu,'' etc. ====

   

   

अनिर्देश्यमतः परं तर्क्यमेव|  

अनिर्देश्यमतः परं तर्क्यमेव| <br />

तद्यथा- नव स्नायुशतानि, सप्त सिराशतानि, द्वे धमनीशते, चत्वारि पेशीशतानि, सप्तोत्तरं मर्मशतं, द्वे सन्धिशते,एकोनत्रिंशत्सहस्राणि नव च शतानि षट्पञ्चाशत्कानि सिराधमनीनामणुशः प्रविभज्यमानानां मुखाग्रपरिमाणं, तावन्ति चैवकेशश्मश्रुलोमानीति|  

तद्यथा- नव स्नायुशतानि, सप्त सिराशतानि, द्वे धमनीशते, चत्वारि पेशीशतानि, सप्तोत्तरं मर्मशतं, द्वे सन्धिशते,एकोनत्रिंशत्सहस्राणि नव च शतानि षट्पञ्चाशत्कानि सिराधमनीनामणुशः प्रविभज्यमानानां मुखाग्रपरिमाणं, तावन्ति चैवकेशश्मश्रुलोमानीति| <br />

एतद्यथावत्सङ्ख्यातं त्वक्प्रभृति दृश्यं, तर्क्यमतः परम्|  

एतद्यथावत्सङ्ख्यातं त्वक्प्रभृति दृश्यं, तर्क्यमतः परम्| <br />

एतदुभयमपि  न विकल्पते, प्रकृतिभावाच्छरीरस्य||१४||  

एतदुभयमपि  न विकल्पते, प्रकृतिभावाच्छरीरस्य||१४|| <br />

 

anirdēśyamataḥ paraṁ tarkyamēva|  

anirdeshyamataH paraM tarkyameva| <br />

tadyathā- nava snāyuśatāni, sapta sirāśatāni, dvē dhamanīśatē, catvāri pēśīśatāni, saptōttaraṁmarmaśataṁ, dvē sandhiśatē, ēkōnatriṁśatsahasrāṇi nava ca śatāni ṣaṭpañcāśatkānisirādhamanīnāmaṇuśaḥ pravibhajyamānānāṁ mukhāgraparimāṇaṁ, tāvanti caiva kēśaśmaśrulōmānīti|  

tadyathA- nava snAyushatAni, sapta sirAshatAni, dve dhamanIshate, catvAri peshIshatAni, saptottaraMmarmashataM, dve sandhishate, ekonatriMshatsahasrANi nava ca shatAni ShaTpa~jcAshatkAnisirAdhamanInAmaNushaH pravibhajyamAnAnAM mukhAgraparimANaM, tAvanti caivakeshashmashrulomAnIti| <br />

ētadyathāvatsaṅkhyātaṁ tvakprabhr̥ti dr̥śyaṁ, tarkyamataḥ param|  

etadyathAvatsa~gkhyAtaM tvakprabhRuti dRushyaM, tarkyamataH param| <br />

ētadubhayamapi na vikalpatē, prakr̥tibhāvāccharīrasya||14||  

etadubhayamapi  na vikalpate, prakRutibhAvAccharIrasya||14|| <br />

<div style="text-align:justify;">

<div style="text-align:justify;">

Starting this verse, the given anatomical descriptions will only be based on logic and reasoning, as the fixity of the count of the “rationally computable” constituents of the body is not possible. These include tissues like ligaments, muscles, veins and arteries. For example, the estimated count of ''snayu'' (ligaments) in this text has been put at 900, ''shira'' (veins) at 700, ''dhamani'' (arteries) at 200, ''peshi'' (muscles) at 400, ''marmas'' (vital parts) at 107, ''sandhi'' (joints) at 200, ''shira dhamani anuroopmukh'' (capillaries) at 29,956 and the same count (29,956) has been put for the number of ''kesh'' (hair), ''smashru'' (beard) and ''loma'' (body hair). Thus, an attempt has been made to enumerate all visible structures within the body - from the skin to the limbs down to all the  “rationally computable” (''anumangamya'') structures. As described, these two types (''drashya'' and ''tarkamat'') of numbers do not change in status until an anomaly occurs.[14]

Starting this verse, the given anatomical descriptions will only be based on logic and reasoning, as the fixity of the count of the “rationally computable” constituents of the body is not possible. These include tissues like ligaments, muscles, veins and arteries. For example, the estimated count of ''snayu'' (ligaments) in this text has been put at 900, ''shira'' (veins) at 700, ''dhamani'' (arteries) at 200, ''peshi'' (muscles) at 400, ''marmas'' (vital parts) at 107, ''sandhi'' (joints) at 200, ''shira dhamani anuroopmukh'' (capillaries) at 29,956 and the same count (29,956) has been put for the number of ''kesh'' (hair), ''smashru'' (beard) and ''loma'' (body hair). Thus, an attempt has been made to enumerate all visible structures within the body - from the skin to the limbs down to all the  “rationally computable” (''anumangamya'') structures. As described, these two types (''drashya'' and ''tarkamat'') of numbers do not change in status until an anomaly occurs.[14]

</div>

</div>

==== ''Anjali pramana'' (quantum of ''rasadi dhatu'') ====   

==== ''Anjali pramana'' (quantum of ''rasadi dhatu'') ====   

यत्त्वञ्जलिसङ्ख्येयं तदुपदेक्ष्यामः; तत् परं प्रमाणमभिज्ञेयं, तच्च वृद्धिह्रासयोगि, तर्क्यमेव|  

यत्त्वञ्जलिसङ्ख्येयं तदुपदेक्ष्यामः; तत् परं प्रमाणमभिज्ञेयं, तच्च वृद्धिह्रासयोगि, तर्क्यमेव| <br />

तद्यथा- दशोदकस्याञ्जलयः शरीरे स्वेनाञ्जलिप्रमाणेन, यत्तु प्रच्यवमानं पुरीषमनुबध्नात्यतियोगेन तथा मूत्रं रुधिरमन्यांश्चशरीरधातून्, यत्तु सर्वशरीरचरं बाह्या त्वग्बिभर्ति, यत्तु त्वगन्तरे व्रणगतं लसीकाशब्दं लभते, यच्चोष्मणाऽनुबद्धं लोमकूपेभ्योनिष्पतत् स्वेदशब्दमवाप्नोति, तदुदकं दशाञ्जलिप्रमाणं; नवाञ्जलयः पूर्वस्याहारपरिणामधातोः, यं ‘रस’ इत्याचक्षते; अष्टौशोणितस्य, सप्त पुरीषस्य, षट् श्लेष्मणः, पञ्च पित्तस्य, चत्वारो मूत्रस्य, त्रयो वसायाः, द्वौ मेदसः, एको मज्जायाः,मस्तिष्कस्यार्धाञ्जलिः, शुक्रस्य तावदेव प्रमाणं, तावदेव [१] श्लैष्मिकस्यौजस इति| एतच्छरीरतत्त्वमुक्तम्||१५||  

तद्यथा- दशोदकस्याञ्जलयः शरीरे स्वेनाञ्जलिप्रमाणेन, यत्तु प्रच्यवमानं पुरीषमनुबध्नात्यतियोगेन तथा मूत्रं रुधिरमन्यांश्चशरीरधातून्, यत्तु सर्वशरीरचरं बाह्या त्वग्बिभर्ति, यत्तु त्वगन्तरे व्रणगतं लसीकाशब्दं लभते, यच्चोष्मणाऽनुबद्धं लोमकूपेभ्योनिष्पतत् स्वेदशब्दमवाप्नोति, तदुदकं दशाञ्जलिप्रमाणं; नवाञ्जलयः पूर्वस्याहारपरिणामधातोः, यं ‘रस’ इत्याचक्षते; अष्टौशोणितस्य, सप्त पुरीषस्य, षट् श्लेष्मणः, पञ्च पित्तस्य, चत्वारो मूत्रस्य, त्रयो वसायाः, द्वौ मेदसः, एको मज्जायाः,मस्तिष्कस्यार्धाञ्जलिः, शुक्रस्य तावदेव प्रमाणं, तावदेव [१] श्लैष्मिकस्यौजस इति| एतच्छरीरतत्त्वमुक्तम्||१५||  

yattvañjalisaṅkhyēyaṁ tadupadēkṣyāmaḥ; tat paraṁ pramāṇamabhijñēyaṁ, tacca vr̥ddhihrāsayōgi,tarkyamēva|  

yattvañjalisaṅkhyēyaṁ tadupadēkṣyāmaḥ; tat paraṁ pramāṇamabhijñēyaṁ, tacca vr̥ddhihrāsayōgi,tarkyamēva| <br />

tadyathā- daśōdakasyāñjalayaḥ śarīrē svēnāñjalipramāṇēna, yattu pracyavamānaṁpurīṣamanubadhnātyatiyōgēna tathā mūtraṁ rudhiramanyāṁśca śarīradhātūn, yattu sarvaśarīracaraṁbāhyā tvagbibharti, yattu tvagantarē vraṇagataṁ lasīkāśabdaṁ labhatē, yaccōṣmaṇā'nubaddhaṁlōmakūpēbhyō niṣpatat svēdaśabdamavāpnōti, tadudakaṁ daśāñjalipramāṇaṁ; navāñjalayaḥpūrvasyāhārapariṇāmadhātōḥ, yaṁ ‘rasa’ ityācakṣatē; aṣṭau śōṇitasya, sapta purīṣasya, ṣaṭ ślēṣmaṇaḥ,pañca pittasya, catvārō mūtrasya, trayō vasāyāḥ, dvau mēdasaḥ, ēkō majjāyāḥ, mastiṣkasyārdhāñjaliḥ,śukrasya tāvadēva pramāṇaṁ, tāvadēva  ślaiṣmikasyaujasa iti|  

tadyathā- daśōdakasyāñjalayaḥ śarīrē svēnāñjalipramāṇēna, yattu pracyavamānaṁpurīṣamanubadhnātyatiyōgēna tathā mūtraṁ rudhiramanyāṁśca śarīradhātūn, yattu sarvaśarīracaraṁbāhyā tvagbibharti, yattu tvagantarē vraṇagataṁ lasīkāśabdaṁ labhatē, yaccōṣmaṇā'nubaddhaṁlōmakūpēbhyō niṣpatat svēdaśabdamavāpnōti, tadudakaṁ daśāñjalipramāṇaṁ; navāñjalayaḥpūrvasyāhārapariṇāmadhātōḥ, yaṁ ‘rasa’ ityācakṣatē; aṣṭau śōṇitasya, sapta purīṣasya, ṣaṭ ślēṣmaṇaḥ,pañca pittasya, catvārō mūtrasya, trayō vasāyāḥ, dvau mēdasaḥ, ēkō majjāyāḥ, mastiṣkasyārdhāñjaliḥ,śukrasya tāvadēva pramāṇaṁ, tāvadēva  ślaiṣmikasyaujasa iti|  

ētaccharīratattvamuktam||15||  

ētaccharīratattvamuktam||15||  

yattva~jjalisa~gkhyeyaM tadupadekShyAmaH; tat paraM pramANamabhij~jeyaM, taccavRuddhihrAsayogi, tarkyameva|  

yattva~jjalisa~gkhyeyaM tadupadekShyAmaH; tat paraM pramANamabhij~jeyaM, taccavRuddhihrAsayogi, tarkyameva| <br />

tadyathA- dashodakasyA~jjalayaH sharIre svenA~jjalipramANena, yattu pracyavamAnaMpurIShamanubadhnAtyatiyogena tathA mUtraM rudhiramanyAMshca sharIradhAtUn, yattusarvasharIracaraM bAhyA tvagbibharti, yattu tvagantare vraNagataM lasIkAshabdaM labhate,yaccoShmaNA~anubaddhaM lomakUpebhyo niShpatat svedashabdamavApnoti, tadudakaMdashA~jjalipramANaM; navA~jjalayaH pUrvasyAhArapariNAmadhAtoH, yaM ‘rasa’ ityAcakShate; aShTaushoNitasya, sapta purIShasya, ShaT shleShmaNaH, pa~jca pittasya, catvAro mUtrasya, trayo vasAyAH,dvau medasaH, eko majjAyAH, mastiShkasyArdhA~jjaliH, shukrasya tAvadeva pramANaM, tAvadeva shlaiShmikasyaujasa iti|  

tadyathA- dashodakasyA~jjalayaH sharIre svenA~jjalipramANena, yattu pracyavamAnaMpurIShamanubadhnAtyatiyogena tathA mUtraM rudhiramanyAMshca sharIradhAtUn, yattusarvasharIracaraM bAhyA tvagbibharti, yattu tvagantare vraNagataM lasIkAshabdaM labhate,yaccoShmaNA~anubaddhaM lomakUpebhyo niShpatat svedashabdamavApnoti, tadudakaMdashA~jjalipramANaM; navA~jjalayaH pUrvasyAhArapariNAmadhAtoH, yaM ‘rasa’ ityAcakShate; aShTaushoNitasya, sapta purIShasya, ShaT shleShmaNaH, pa~jca pittasya, catvAro mUtrasya, trayo vasAyAH,dvau medasaH, eko majjAyAH, mastiShkasyArdhA~jjaliH, shukrasya tAvadeva pramANaM, tAvadeva shlaiShmikasyaujasa iti|  

etaccharIratattvamuktam||15||  

etaccharIratattvamuktam||15||  

<div style="text-align:justify;">

<div style="text-align:justify;">

Now we will describe the ''anjali pramana'' (literally, measurable by joining both palms. The quantity in it is ''anjali'' of one’s hand) by which bodily constituents or ''rasadi dhatu'', could be quantified in our body. The quantity of ''dhatus'' given here are the maximum quantity of respective constituents in the body and it may increase or decrease. Their variability could be measured logically. Water within a body is equal to ten ''anjalis'' of the person. The elimination of water in feces and sweat is (because of) excess quantity of water. Similarly, water is present in a specific proportion in urine, blood and other ''dhatus'' in the body. ''Jala'' within the whole body is stored in the external layer of the ''twacha'' (''udakadhara''). Water designated as ''lasika'', in the condition of a wound in the skin, is excreted through the hair pockets (sweat glands) as ''sweda'' (sweat). The quantum of water is equal to ten ''anjalis''. After the digestion of food, ''rasa'' (or ''rasa dhatu'') is equal to nine ''anjalis'', ''rakta'' (blood) is eight ''anjalis'', seven ''anjalis'' is ''purisha'' (feces), six ''anjalis'' is ''shleshma'', five ''anjalis'' is ''pitta'', four ''anjalis'' is ''mutra'', three ''anjalis'' is ''vasa'', two ''anjalis'' is ''meda'', one ''anjali'' is ''majja'', half ''anjali'' is ''mastishka'', half ''anjali'' is ''shukra'' and half ''anjali'' is ''slaeshmic ojas''. This concludes the measurement of body constituents. [15]

Now we will describe the ''anjali pramana'' (literally, measurable by joining both palms. The quantity in it is ''anjali'' of one’s hand) by which bodily constituents or ''rasadi dhatu'', could be quantified in our body. The quantity of ''dhatus'' given here are the maximum quantity of respective constituents in the body and it may increase or decrease. Their variability could be measured logically. Water within a body is equal to ten ''anjalis'' of the person. The elimination of water in feces and sweat is (because of) excess quantity of water. Similarly, water is present in a specific proportion in urine, blood and other ''dhatus'' in the body. ''Jala'' within the whole body is stored in the external layer of the ''twacha'' (''udakadhara''). Water designated as ''lasika'', in the condition of a wound in the skin, is excreted through the hair pockets (sweat glands) as ''sweda'' (sweat). The quantum of water is equal to ten ''anjalis''. After the digestion of food, ''rasa'' (or ''rasa dhatu'') is equal to nine ''anjalis'', ''rakta'' (blood) is eight ''anjalis'', seven ''anjalis'' is ''purisha'' (feces), six ''anjalis'' is ''shleshma'', five ''anjalis'' is ''pitta'', four ''anjalis'' is ''mutra'', three ''anjalis'' is ''vasa'', two ''anjalis'' is ''meda'', one ''anjali'' is ''majja'', half ''anjali'' is ''mastishka'', half ''anjali'' is ''shukra'' and half ''anjali'' is ''slaeshmic ojas''. This concludes the measurement of body constituents. [15]

</div>

</div>

==== ''Panchamahabhautic'' (basic elemental) consideration of the body constituents ====

==== ''Panchamahabhautic'' (basic elemental) consideration of the body constituents ====

तत्र यद्विशेषतः स्थूलं स्थिरं मूर्तिमद्गुरुखरकठिनमङ्गं नखास्थिदन्तमांसचर्मवर्चःकेशश्मश्रुलोमकण्डरादि तत् पार्थिवं गन्धोघ्राणं च; यद्द्रवसरमन्दस्निग्धमृदुपिच्छिलं रसरुधिरवसाकफपित्तमूत्रस्वेदादि तदाप्यं रसो रसनं च; यत् पित्तमूष्मा च यो या चभाः शरीरे तत् सर्वमाग्नेयं रूपं दर्शनं च; यदुच्छ्वासप्रश्वासोन्मेषनिमेषाकुञ्चनप्रसारणगमनप्रेरणधारणादि तद्वायवीयं स्पर्शःस्पर्शनं च; यद्विविक्तं यदुच्यते महान्ति चाणूनि स्रोतांसि तदान्तरीक्षं शब्दः श्रोत्रं च; यत् प्रयोक्तृ तत् प्रधानं बुद्धिर्मनश्च|  

तत्र यद्विशेषतः स्थूलं स्थिरं मूर्तिमद्गुरुखरकठिनमङ्गं नखास्थिदन्तमांसचर्मवर्चःकेशश्मश्रुलोमकण्डरादि तत् पार्थिवं गन्धोघ्राणं च; यद्द्रवसरमन्दस्निग्धमृदुपिच्छिलं रसरुधिरवसाकफपित्तमूत्रस्वेदादि तदाप्यं रसो रसनं च; यत् पित्तमूष्मा च यो या चभाः शरीरे तत् सर्वमाग्नेयं रूपं दर्शनं च; यदुच्छ्वासप्रश्वासोन्मेषनिमेषाकुञ्चनप्रसारणगमनप्रेरणधारणादि तद्वायवीयं स्पर्शःस्पर्शनं च; यद्विविक्तं यदुच्यते महान्ति चाणूनि स्रोतांसि तदान्तरीक्षं शब्दः श्रोत्रं च; यत् प्रयोक्तृ तत् प्रधानं बुद्धिर्मनश्च| <br />

इति शरीरावयवसङ्ख्या यथास्थूलभेदेनावयवानां निर्दिष्टा||१६||  

इति शरीरावयवसङ्ख्या यथास्थूलभेदेनावयवानां निर्दिष्टा||१६|| <br />

tatrayadviśēṣataḥsthūlaṁsthiraṁ mūrtimadgurukharakaṭhinamaṅgaṁnakhāsthidantamāṁsacarmavarcaḥkēśaśmaśrulōmakaṇḍarādi tat pārthivaṁ gandhō ghrāṇaṁ ca;yaddravasaramandasnigdhamr̥dupicchilaṁ rasarudhiravasākaphapittamūtrasvēdādi tadāpyaṁ rasōrasanaṁ ca; yat pittamūṣmā ca yō yā ca bhāḥ śarīrē tat sarvamāgnēyaṁ rūpaṁ darśanaṁ ca;yaducchvāsapraśvāsōnmēṣanimēṣākuñcanaprasāraṇagamanaprēraṇadhāraṇādi tadvāyavīyaṁ sparśaḥsparśanaṁ ca; yadviviktaṁ yaducyatē mahānti cāṇūni srōtāṁsi tadāntarīkṣaṁ śabdaḥ śrōtraṁ ca; yatprayōktr̥ tat pradhānaṁ buddhirmanaśca|  

tatrayadviśēṣataḥsthūlaṁsthiraṁ mūrtimadgurukharakaṭhinamaṅgaṁnakhāsthidantamāṁsacarmavarcaḥkēśaśmaśrulōmakaṇḍarādi tat pārthivaṁ gandhō ghrāṇaṁ ca;yaddravasaramandasnigdhamr̥dupicchilaṁ rasarudhiravasākaphapittamūtrasvēdādi tadāpyaṁ rasōrasanaṁ ca; yat pittamūṣmā ca yō yā ca bhāḥ śarīrē tat sarvamāgnēyaṁ rūpaṁ darśanaṁ ca;yaducchvāsapraśvāsōnmēṣanimēṣākuñcanaprasāraṇagamanaprēraṇadhāraṇādi tadvāyavīyaṁ sparśaḥsparśanaṁ ca; yadviviktaṁ yaducyatē mahānti cāṇūni srōtāṁsi tadāntarīkṣaṁ śabdaḥ śrōtraṁ ca; yatprayōktr̥ tat pradhānaṁ buddhirmanaśca| <br />

iti śarīrāvayavasaṅkhyā yathāsthūlabhēdēnāvayavānāṁ nirdiṣṭā||16||  

iti śarīrāvayavasaṅkhyā yathāsthūlabhēdēnāvayavānāṁ nirdiṣṭā||16|| <br />

 

<div style="text-align:justify;">

<div style="text-align:justify;">

Specific expressions, structures, and organs of the body could be attributed to specific fundamental elements (''mahabhutas'') that they are made up of and, thus, display the properties of those elements. This verse lists them thus:

Specific expressions, structures, and organs of the body could be attributed to specific fundamental elements (''mahabhutas'') that they are made up of and, thus, display the properties of those elements. This verse lists them thus:

</div>

</div>

==== Innumerability of the organic constituents of the body ====

==== Innumerability of the organic constituents of the body ====

शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च|  

śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca| <br />

तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च||१७||  

tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||17|| <br />

śarīrāvayavāstu paramāṇubhēdēnāparisaṅkhyēyā bhavanti, atibahutvādatisaukṣmyādatīndriyatvācca|  

sharIrAvayavAstu paramANubhedenAparisa~gkhyeyA bhavanti,atibahutvAdatisaukShmyAdatIndriyatvAcca| <br />

tēṣāṁ saṁyōgavibhāgē paramāṇūnāṁ kāraṇaṁ vāyuḥ karmasvabhāvaśca||17||  

teShAM saMyogavibhAge paramANUnAM kAraNaM vAyuH karmasvabhAvashca||17|| <br />

<div style="text-align:justify;">

<div style="text-align:justify;">

The structures and components of body, if differentiated at micro level (''paramanu bheda''), are innumerable (''aparisankhyeya'') because of abundance (''atibahuta''), highly subtleness (''atisukshma''), and imperceptibility(''atindriya''). The conjoining or cell combination or unification (''samyoga'') and the split or cell division (''vibhaga'') of ''deha paramanu'' - both are caused by ''vayu'' and ''karmaswabhava''. [17]

The structures and components of body, if differentiated at micro level (''paramanu bheda''), are innumerable (''aparisankhyeya'') because of abundance (''atibahuta''), highly subtleness (''atisukshma''), and imperceptibility(''atindriya''). The conjoining or cell combination or unification (''samyoga'') and the split or cell division (''vibhaga'') of ''deha paramanu'' - both are caused by ''vayu'' and ''karmaswabhava''. [17]

</div>

</div>

==== Importance of the knowledge of the organs and structures of the body ====

==== Importance of the knowledge of the organs and structures of the body ====

तदेतच्छरीरं सङ्ख्यातमनेकावयवं दृष्टमेकत्वेन सङ्गः, पृथक्त्वेनापवर्गः|  

tadētaccharīraṁ saṅkhyātamanēkāvayavaṁ dr̥ṣṭamēkatvēna saṅgaḥ, pr̥thaktvēnāpavargaḥ| <br />

तत्र प्रधानमसक्तं सर्वसत्तानिवृत्तौ निवर्तते इति||१८||  

tatra pradhānamasaktaṁ sarvasattānivr̥ttau nivartatē iti||18|| <br />

tadētaccharīraṁ saṅkhyātamanēkāvayavaṁ dr̥ṣṭamēkatvēna saṅgaḥ, pr̥thaktvēnāpavargaḥ|  

 

tatra pradhānamasaktaṁ sarvasattānivr̥ttau nivartatē iti||18||  

tadetaccharIraM sa~gkhyAtamanekAvayavaM dRuShTamekatvena sa~ggaH, pRuthaktvenApavargaH| <br />

tatra pradhAnamasaktaM sarvasattAnivRuttau nivartate iti||18|| <br />

<div style="text-align:justify;">

<div style="text-align:justify;">

The body can be considered as an organization of organs and systems. The conjunction of all the organs within the body is known as ''sanga'' (attachment) and their detachment is ''apavarga'' (to go away). As such when the owner of the body sees himself detached from the material world and observes his own body as a detached observer, he is free from all passions, emotions and attachments with the creature comforts and the trappings of the material world, and is said to be on the path to salvation. In other words, when the cycle of ''sanyoga'' and ''vibhaga'', or unification and division, comes to an end, the holder (''pradhan'') of the body naturally finds ultimate salvation. [18]

The body can be considered as an organization of organs and systems. The conjunction of all the organs within the body is known as ''sanga'' (attachment) and their detachment is ''apavarga'' (to go away). As such when the owner of the body sees himself detached from the material world and observes his own body as a detached observer, he is free from all passions, emotions and attachments with the creature comforts and the trappings of the material world, and is said to be on the path to salvation. In other words, when the cycle of ''sanyoga'' and ''vibhaga'', or unification and division, comes to an end, the holder (''pradhan'') of the body naturally finds ultimate salvation. [18]

</div>

</div>

==== Summary ====

==== Summary ====

तत्र श्लोकौ-  

तत्र श्लोकौ- <br />

शरीरसङ्ख्यां यो वेद सर्वावयवशो भिषक्|  

शरीरसङ्ख्यां यो वेद सर्वावयवशो भिषक्| <br />

तदज्ञाननिमित्तेन स मोहेन न युज्यते||१९||  

तदज्ञाननिमित्तेन स मोहेन न युज्यते||१९|| <br />

tatra ślōkau-  

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tatra shlokau-  

sharIrasa~gkhyAM yo veda sarvAvayavasho bhiShak|  

tadaj~jAnanimittena sa mohena na yujyate||19||  

 

tatra shlokau- <br />

sharIrasa~gkhyAM yo veda sarvAvayavasho bhiShak| <br />

tadaj~jAnanimittena sa mohena na yujyate||19|| <br />

The physician who knows the body as an organization of organs and systems, along with all their constituents, never falls into any ''moha'' (attachment, lure of the body) caused due to ignorance. [19]

The physician who knows the body as an organization of organs and systems, along with all their constituents, never falls into any ''moha'' (attachment, lure of the body) caused due to ignorance. [19]

amUDho mohamUlaishca na doShairabhibhUyate| <br />

nirdoSho niHspRuhaH shAntaH prashAmyatyapunarbhavaH||20||<br />

amūḍhō mōhamūlaiśca na dōṣairabhibhūyatē|  

nirdōṣō niḥspr̥haḥ śāntaḥ praśāmyatyapunarbhavaḥ||20||  

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A truly wise person, one who knows of every aspect of the body, does not fall into the afflictions of ''doshas'' caused due to ignorance. Moreover, after knowing the secrets of life and after becoming free from the trappings of ''raga'' and ''dvesha'' (attachment and detachment), as well as after becoming ''nirdushta'' (fair, neutral, free from the qualities of ''raja'' and ''tama'') and ''sprasharahit'' (unflappable, calm), he becomes free from the cycle of birth and death and gains ultimate lasting peace.[20]

A truly wise person, one who knows of every aspect of the body, does not fall into the afflictions of ''doshas'' caused due to ignorance. Moreover, after knowing the secrets of life and after becoming free from the trappings of ''raga'' and ''dvesha'' (attachment and detachment), as well as after becoming ''nirdushta'' (fair, neutral, free from the qualities of ''raja'' and ''tama'') and ''sprasharahit'' (unflappable, calm), he becomes free from the cycle of birth and death and gains ultimate lasting peace.[20]